LWBC August 3, 2008(1Ti 1:5-7)The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. Certain persons, by swerving from these, have wandered away into vain discussion, desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.

Hypocrites and Backsliders Lesson 056

The Results of GAP

1 Cor 2:13-14

• We speak words given to us by the Spirit, using the Spirit’s words to explain spiritual truths. = GAP from the Pastor

• The soulish man does not accept the things from the Holy Spiritfor to him they are foolishness and he is not able to even acquire academic understanding because they are spiritually discerned. = Need for GAP

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Human Life and the Soul, and the Spirit

• Who is the Soul-only Man

• 1 Cor. 15:45—“The first man Adam became a living soul. The last man Adam became a life-giving spirit.”

• The Spirit Man

• “And because ye are sons, God hath sent forth the Spirit of His Son into your hearts” (Gal. 4:6).

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MindMind

HEARTKardia

Heart

SOUL

The Soulical Man

BODY

Appraisal

Choice

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MindMind

HEARTKardia

Heart

SOUL

GAP for the New Creature Regenerated by the Holy Spirit

BODY

Human Spirit

Holy Spirit

The Event

Perception

Appraisal

The Representation

I Agree I DisagreeThe Volitional

Interlude

Faith UnbeliefOR

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SAMBAK

Spiritual Life - Regeneration• Ezek. 36:26-27: "I will give you a new heart and put a new

spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.”

• John 1:12–13: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”

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Regeneration: Union with Christ• “And because ye are sons, God hath sent

forth the Spirit of His Son into your hearts” (Gal. 4:6).

• 2 Pet. 1:4—“that through these [promises] ye may become partakers of the divine nature”

• Eph 4:23, 24—“that ye be renewed in the spirit of your mind, and put on the new man, that after God hath been created in righteousness and holiness of truth”

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GAP• The new nature has divine qualities and longs after the things of God.

• Although in itself it does not have the power to fulfill its desires apart from the Holy Spirit, it gives a new direction to the life and a new aspiration to attain the will of God.

• GAP is how we learn the things of God and how to attain the Will of God.

• Let's look at GAP Success Story in Colossians 1.

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GAP in Action

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GAP in Action

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GAP in Action

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GAP in Action• Colossians 1:9-20 is a 218-word sentence. • Beginning at verse 15, however, and continuing through verse 20, Christ’s Pre-eminence is set forth.

• Hence, 1:9–14 can be considered a unit of thought all by itself, a revealing description of the prayer of Paul and his associates for the Colossians.

• In the original this part of the sentence — six verses in all — has 106 words.

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GAP in Action• It begins as follows: And for this reason, [that is, not only because of the love mentioned in the immediately preceding verse but on the basis of all the evidences of God’s grace in the lives of the Colossians as described in verses 3–8,] from the day we heard it we never stopped praying for you.

• On the basis of blessings already received the apostle asks for additional favors.

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GAP in Action• Encouraged by evidences of God’s grace already

present he requests increasing proofs. • That is the meaning of "and for this reason," etc. • The Lord does not want his people to ask for too

little. • In the spiritual sphere he does not want them to

live frugally, parsimoniously. • Let them live richly and royally, in harmony with

Psalm 81:1!

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GAP in Action• Paul means that he and those associated with him (Timothy, see verse 1; Epaphras and others mentioned in 4:10–14) started to pray now "as they had never prayed before"; of course there had been prayer for this church before, the news which had reached the apostle upon the recent arrival of Epaphras had brought about a remarkable upsurge in prayer, in fervent intercession, and this with great regularity ("never stopped praying").

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GAP in Action• 擢 or this cause� is dia touto (δια τουτο), 登n this account, because of this,� namely, the good report from Colossae as given in verses 4–8, the motive that prompted Paul to pray for these saints.

• 鄭 lso� indicates that they had been praying for him.

• 撤 ray� is proseuchomai (προσευχομαι), a general word for prayer, meaning 鍍 o offer petitions.�

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GAP in Action• Paul had just used the word praying. He now adds asking. Praying is the more general and comprehensive term. It indicates any form of reverent address directed to the Deity, whether we 鍍 ake hold of God� by means of intercession, supplication, adoration, or thanksgiving. Asking is more specific. It refers to making definite, humble requests. See also Phil. 4:6; I Tim. 2:1 on various synonyms for prayer.

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GAP in Action• 泥 esire� is aiteō (αἰτεω), a specific word for prayer which signifies to ask for something to be given, not done, giving prominence to the thing asked for rather than the person.

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GAP in Action• 適 nowledge� is epignōsis (ἐπιγνωσις). The word is an advance upon gnōsis (γνωσις) (knowledge) in that it denotes a larger and more thorough knowledge.

• It is a knowledge which grasps and penetrates into an object.

• It was a favorite word of the Gnostics who used it to designate the superior knowledge which they claimed as their exclusive possession.

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GAP in Action• Paul prays that all the saints might become possessors of this knowledge, indicating that it was open for all to appropriate, not a secret mystery into which only a favored few could be initiated.

• If the Gnostics had their superior knowledge, so did the Christian Church.

• The former was speculative and false, the latter, positive and true.

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GAP in Action• Paul prays that they not only might have it but that

they might be filled with it. • His petition is that the Colossian saints might be

filled with a thorough knowledge of God’s will. • As to God’s will, Expositors says, 典 his does not

mean God’s counsel of redemption, nor ‘the whole counsel of God as made known to us in Christ’ (Findlay), but, as the context indicates (v. 10), the moral aspect of God’s will, ‘His will for the conduct of our lives’ ( Meyer).�

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GAP in Action• Now the knowledge here referred to is no abstract, theoretical learning. Such merely theoretical knowledge might be possessed by any nominal Christian, and in fact to a certain extent by a professed unbeliever and even by Satan himself. Neither does Paul have in mind a store of occult information, such as acquaintance with passwords. It is not the kind of mysterious gnosis which teachers of the gnostic type claimed for their 妬 nitiates.�

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GAP in Action• On the contrary, it is penetrating insight into God’s wonderful, redemptive revelation in Jesus Christ, a discernment with fruits for practical life, as the immediately following context (verse 10) also indicates. It results from fellowship with God and leads to deeper fellowship. Hence, this clear knowledge (ἐπίγνωσις) is heart-transforming and life-renewing.

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GAP in Action• All the instances of the use of this word in the New Testament point in this definite direction: Rom. 1:28; 10:2; Eph. 1:17; 4:13; Phil. 1:9, 10; Col. 1:9, 10; 2:3; 3:10; I Tim. 2:4; II Tim. 2:25; 3:7; Titus 1:1; Philem. 6; Heb. 10:26; II Peter 1:2, 3, 8; II Peter 2:20;

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GAP in Action• This thorough, perfect knowledge of God’s will should be in the sphere of 殿 ll wisdom and spiritual understanding.�

• Again, Paul uses two Gnostic words, sophia (σοφια) (wisdom) and sunesis (συνεσις) (understanding).

• Expositors in defining these words, says: "sophia (σοφια) is general, sunesis (συνεσις), special.

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GAP in Action• Sophia (Σοφια) embraces the whole range of mental faculties; sunesis (συνεσις) is the special faculty of intelligence or insight which discriminates between the false and the true, and grasps the relations in which things stand to each other.

• Συνεσις [Sunesis] is the faculty of deciding in particular cases while σοφια [sophia] gives the general principles (Abbott).

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GAP in Action• The word 殿 ll,� qualifying 徒 nowledge� and 砥

nderstanding,� is better, 兎 very kind of.� • The addition of pneumatikos (πνευματικος),

(spiritual) shows that both are to proceed from the inspiration of the Holy Spirit.

• They thus stand in opposition to fleshly wisdom (II Cor. 1:12), and especially, it would seem, though Haupt denies this, to the false wisdom by which the Colossians were in danger of being ensnared.�

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GAP in Action• Paul prays that the Colossian saints might be filled with the knowledge of God’s will in the sphere of every kind of thorough wisdom and intelligence in order that they 杜 ight walk worthy of the Lord.�

• 展 alk� is peripateō (περιπατεω), 鍍 o order one’s behavior, to conduct one’s self.�

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GAP in Action• The practical purpose or contemplated result of this clear knowledge which is the starting-point in Paul’s prayer for the Colossians is now stated: so as to live lives worthy of the Lord (cf. Eph. 4:1; Phil. 1:27; I Thess. 2:12; III John 6).

• This aorist active infinitive may express purpose or result. Certainly this result is the aim of the right knowledge of God. 典 he end of all knowledge is conduct� (Lightfoot).

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GAP in Action• 展 orthy� is axiōs (ἀξιως). When this word is used with the genitive case as it is here, it means, 塗 aving the weight of (weighing as much as) another thing.�

• It means, 登 f like value, worth as much.� • The saints are to see to it that their manner of life, their conduct, weighs as much as the character of their Lord.

• That is, He is to be their example in life, and the copy must be like the example.

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GAP in Action• Peter says: 鼎 hrist also suffered on your behalf, leaving behind for you a model to imitate, in order that by close application you might follow in His footprints� (I Pet. 2:21).

• Expositors says: 典 his lofty wisdom and insight is not an end in itself. It must issue in right practice. Doctrines and ethics are for Paul inseparable. Right conduct must be founded on right thinking, but right thinking must also lead to right conduct.�

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GAP in Action• That this God-glorifying conduct will actually be the

result of being filled with clear knowledge of his will is easy to see, for the more God’s children know him, the more they will also love him; and the more they love him, the more they will also wish to obey him in thought, word, and deed.

• The words 砥 nto all pleasing� are eis pasan areskian (εἰς πασαν ἀρεσκιαν), 努 ith a view to every pleasing.�

• Lightfoot explains, 都 o as to please God in all ways.�

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GAP in Action• One of the activities of the saint in the sphere of a

behavior which is worthy of the Lord, is fruitbearing. • This fruitbearing and increasing is to be, not in the

knowledge of God, since the latter is the motivating energy which produces the former, but by means of the knowledge of God.

• In the knowledge of God (τῃ ἐπιγνωσει του θεου [tēi epignōsei tou theou]). Instrumental case, 澱 y means of the full knowledge of God.�

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GAP in Action• This is the way for fruit-bearing and growth to come.

• It is the instrumental case here, not the locative. Lightfoot and Expositors concur in this. Vincent gives this as the reading of the best texts.

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GAP in Action• By means of four participles the apostle now describes this life of sanctification:

• (1) in every good work bearing fruit.

• Paul attaches high value to good works viewed as the fruit — not the root — of grace. Eph. 2:8–10 is his own commentary.

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GAP in Action• (2) and growing in the clear knowledge of God.39• Note that the apostle makes the clear knowledge of

God both the starting-point (verse 9) and the resulting characteristic (verse 10) of the God-pleasing life. This is not strange: true, experiential knowledge of God brings about an ever-increasing measure of this very commodity. Thus, though at the very beginning of the story Job already knew God, at a much later time he was able to testify:

• 的 had heard of thee by the hearing of the ear;• But now my eye sees thee;• Therefore I abhor myself,• And repent in dust and ashes� (Job 42:5, 6).

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GAP in Action• Translation. Because of this, we also, from the day

we heard, do not cease on behalf of you of Bring our petitions and presenting our definite requests, that you might be filled with the advanced and perfect knowledge of His will in the sphere of every kind of wisdom and intelligence which is spiritual, so that you may order your behavior worthily of the Lord with a view to pleasing Him in everything, in every work which is good, constantly bearing fruit and increasing by means of the thorough and perfect knowledge of God.

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GAP in Action• (1:11, 12) Strengthened (δυναμουμενοι [dunamoumenoi]). Present passive participle of late verb δυναμοω [dunamoō] (from δυναμις [dunamis]), to empower, 兎mpowered with all power.�

• In the expression 都 trengthened with all might,� the verb is dunamoō (δυναμοω), the noun, dunamis (δυναμις).

• Observe that both words have the same stem, which means that intrinsically they have the same meaning.

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GAP in Action• Dunamis (Δυναμις), the noun, has the following meanings, 都 trength, ability, power, inherent power, power residing in a thing by virtue of its nature, power which a person or thing exerts and puts forth.�

• The verb dunamai (δυναμαι) means 鍍 o be able, to have power.�

• Thus, it is easy to see that these words speak of inherent power which gives one the ability to do something.

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GAP in Action• Dunamoō (Δυναμοω), which is used here, means 鍍 o make strong, to strengthen.�

• One could translate, 澱 y every enabling power being constantly strengthened.�

• The word 菟 ower� is kratos (κρατος), 途elative and manifested power.� Κρατος [Kratos] is old word for perfect strength (cf. κρατεω, κρατιλος [krateō, kratilos]). In N.T. it is applied only to God. Here his might is accompanied by glory (Shekinah

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GAP in Action• The Greek has it, 殿 ccording to the manifested power of His glory.�

• Lightfoot says: 典 he glory here, as frequently, stands for the majesty or the power or the goodness of God, as manifested to men.

• The doxa (δοξα) (glory), the bright light over the mercy-seat (Rom. 9:4) was a symbol of such manifestations.

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GAP in Action• God’s revelation of Himself to us, however this revelation may be made, is the one source of all our highest strength.�

• Commenting on the words 殿 ccording to� (kata (κατα)), Expositors says: 典 he equipment with power is proportioned not simply to the recipient’s need, but to the divine supply.�

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GAP in Action• (3) being invigorated with all vigor.

• The maxim, 適 nowledge is power� is true in spiritual life more than anywhere else. When a person grows in the clear knowledge of God, his strength and courage increase. The divine indwelling presence enables him to say, 的 can do all things in him who infuses strength into me� (Phil. 4:13). Paul adds, in accordance with his glorious might.

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GAP in Action• 的 n accordance with� is stronger than 登f� or 澱 y.� When the multimillionaire gives 登 f� his wealth to some good cause he may be giving very little; but when he donates 妬 n accordance with� his riches, the amount will be substantial. The Holy Spirit gives not only 登 f� but 妬 n accordance with.� Eph. 1:19–23 shows why God’s might is indeed 堵 lorious.�

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GAP in Action• This being strengthened by God results in 殿 ll patience and longsuffering with joyfulness.�

• 撤 atience� is hupomonē (ὑπομονη), 斗ongsuffering,� makrothumia (μακροθυμια).

• Trench’s note on these words is valuable: 溺akrothumia (Μακροθυμια) will be found to express patience in respect of persons, hupomonē (ὑπομονη), in respect of things.

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GAP in Action• The man makrothumei (μακροθυμει), who having to

do with injurious persons, does not suffer himself easily to be provoked by them, or to blaze up in anger (II Tim. 4:2).

• The man hupomonē (ὑπομονη), who under a great siege of trials, bears up, and does not lose heart or courage (Rom. 5:3; II Cor. 1:6).�

• In another place, commenting on the word makrothumia (μακροθυμια), the same authority defines it as 殿 long holding out of the mind before it gives room to action or passion—generally to passion.

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GAP in Action• ‘Forbearing one another in love’ (Eph. 4:2)

beautifully expounds the meaning which attaches to the word.

• Anger usually, but not universally is the passion thus held aloof � Still, it is not necessarily anger which is excluded or set at a distance, for when the historian of the Maccabees describes how the Romans had won the world ‘by their policy and their patience,’ makrothumia (μακροθυμια) expresses there that Roman persistency which would never make peace under defeat.�

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GAP in Action• Commenting upon hupomonē (ὑπομονη), Trench says; 的 t does not mark merely endurance, or even patience, but the perseverance, the brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world.�

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GAP in Action• In brief, makrothumia (μακροθυμια) is patience exhibited under ill-treatment by persons, hupomonē (ὑπομονη), patience shown under trials, difficulties, hardships.

• What this strength in action (κράτος) enables believers to do is stated in the words so as to exercise every kind of endurance and longsuffering.

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GAP in Action• Endurance is the grace to bear up under, the

bravery of perseverance in the performance of one’s God-given task in spite of every hardship and trial, the refusal to succumb to despair or cowardice. It is a human attribute and is shown in connection with things, that is, circumstances in which a person is involved: affliction, suffering, persecution, etc. Longsuffering characterizes the person who, in relation to those who oppose or molest him, exercises patience, refusing to yield to passion or to outbursts of anger.

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GAP in Action• In the writings of Paul it is associated with such virtues as kindness, mercy, love, goodness, compassion, meekness, lowliness, forbearance, and the forgiving spirit (Rom. 2:4; Gal. 5:22; Eph. 4:2; Col. 3:12, 13). In distinction from endurance this longsuffering is not only a human but also a divine attribute. It is ascribed to God (Rom. 2:4; 9:22), to Christ (I Tim. 1:16), as well as to man (II Cor. 6:6; Gal. 5:22; Eph. 4:2; Col. 3:12, 13; II Tim. 4:2).

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GAP in Action• Another distinction is that longsuffering is shown in one’s attitude not to things but to persons. Considered as human virtues both endurance and longsuffering are divine gifts (Rom. 15:5; Gal. 5:22), and both are inspired by hope, by trust in the fulfilment of God’s promises (Rom. 8:25; I Thess. 1:3; II Tim. 4:2, 8; Heb. 6:12).

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GAP in Action• (4) with joy40 giving thanks to the Father.• Due to strength imparted by God, believers are

able, even in the midst of tribulation, to give thanks with joy and to rejoice with thanksgiving (cf. Matt. 5:10–12; Luke 6:22, 23; Acts 5:41; II Cor. 4:7–17; Phil. 1:12–21). It is to the Father that this thanks is given, for it is he who through 鍍 he Son of his love� (verse 13) freely gives us all things (Rom. 8:32). Paul stresses the necessity of thanksgiving again and again (II Cor. 1:11; Eph. 5:20; Phil. 4:6; Col. 3:17; I Thess. 5:18).

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GAP in Action• In the present connection the reasons why the

Colossians should thank the Father are given in verses 12b, 13. Here it is pointed out that the Father is the One who qualified you41 for a share in the inheritance of the saints in the light. Just as in the old dispensation the Lord provided for Israel an earthly inheritance, which was distributed to the various tribes and smaller units of national life by lot (Gen. 31:14; Num. 18:20; Josh. 13:16; 14:2; 16:1, etc.), so he had provided for the Colossians an allotment or share in the better inheritance.

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GAP in Action• These people, drawn mainly from the Gentile world (see Introduction III B), had been at one time 都 eparated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, having no hope and without God in the world.� But 渡 ow in Christ Jesus those who were once far off� had been 澱 rought near in the blood of Christ� (Eph. 2:12, 13).

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GAP in Action• The fact that this share in the inheritance is a

matter of sovereign grace and has nothing to do with human merit is clear first of all from the very word used, namely, inheritance: one receives an inheritance as a gift; one does not earn it. It is emphasized by the words, 努 ho qualified you.� The best comment on this verse is Paul’s statement in II Cor. 3:5: 登 ur sufficiency is from God.� It is God who makes worthy42 those who in themselves are not worthy, and who thus enables them to have a share in the inheritance.

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GAP in Action• This patience and longsuffering is to be accompanied with joyfulness.

• Expositors says; 的 t (joyfulness) forms a very necessary addition, for the peculiar danger of the exercise of those qualities is that it tends to produce a certain gloominess or sourness of disposition.

• The remedy is that the Christian should be so filled with joy that he is able to meet all his trials with a buoyant sense of mastery.�

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GAP in Action• The Father to whom constant thanksgiving should be expressed is He who 塗 ath made us meet to be partakers of the inheritance of the saints in light.�

• 溺 ade meet� is hikanoō (ἱκανοω), 鍍 o make sufficient, render fit, qualify.�

• The standing of the believer in Christ is here in view, not his Christian character.

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GAP in Action• The Father qualified believers to partake of the inheritance of the saints by placing them in Christ, in whom they enjoy a standing which makes them the objects of God’s grace.

• 撤 artakers of the inheritance� is tēn merida tou klērou (την μεριδα του κληρου), 鍍 he portion of the lot.�

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GAP in Action

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GAP in Action• Of the inheritance (του κληρου [tou klērou]). 徹 f

the lot,� 吐 or a share of the lot.� Old word. First a pebble or piece of wood used in casting lots (Acts 1:26), then the allotted portion or inheritance as here (Acts 8:21). Cf. Heb. 3:7–4:11.

• The word klēroō (κληροω) means 鍍 o cast lots, to determine by lot.� Klēros (Κληρος) means 殿 n object used in casting lots.�

• The lot of the saints, namely, that which is determined upon the saints is future blessedness, not only in the future life, but also here on earth.

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GAP in Action• 典 he path of the just is as the shining light, that shineth more and more unto the perfect day� (Prov. 4:18).

• The words 妬 n light� qualify 妬nheritance� not 都 aints.� Expositors, Vincent, Alford, and Lightfoot concur on this. 典 he light is the region in which the inheritance of the saints, and consequently our share in it, is situated� (Alford).

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GAP in Action• Vincent says: 典 he inheritance which is in light.

This need not be limited to future glory. The children of God walk in light on earth. See I John 1:7, 2:10.�

• This inheritance 登 f the saints� is at the same time the inheritance 妬 n the light.� This is 鍍 he light of the knowledge of the glory of God in the face of Jesus Christ� (II Cor. 4:16). It is 鍍 he love of God poured out in our hearts through the Holy Spirit� (Rom. 5:5); 鍍 he peace of God that surpasses all understanding� (Phil. 4:7); 鍍 he joy inexpressible and full of glory� (I Peter 1:8).

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GAP in Action• The fact that in Scripture the word light is actually used metaphorically to symbolize all of these ideas and more besides is clear from the following passages, in every one of which the word light is used in an interpretive context:

• The word light used in close connection with:

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GAP in Action• (1). holiness, being sanctified (Acts 20:32; 26:18,

23). These passages are especially important since they occur in Paul’s own speeches.

• (2). the divine revelation: truth, and insight into that revelation: knowledge (Ps. 36:9; II Cor. 4:4, 6)

• (3). love (I John 2:9, 10)• (4). glory (Isa. 60:1–3)• (5). peace, prosperity, liberty, joy (Ps. 97:11; Isa.

9:1–7)

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GAP in Action• Since God himself is in his very being holiness, omniscience, love, glory, etc., and since to his people he is the Source of all the graces and blessings mentioned above under (1) – (5), he is himself light. 敵 od is light, and in him is no darkness at all� (I John 1:5). Jesus said, 的 am the light of the world� (John 8:12). As such God is in Christ his people’s salvation.

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GAP in Action• Light and salvation are therefore synonyms (Ps. 27:1; Isa. 49:6). So is light and the divine grace or favor (Ps. 44:3).

• The opposite of light is darkness, which, accordingly, is symbolical of Satan and his angels; hence, also of sin, disobedience, rebellion, ignorance, blindness, falsehood, hatred, wrath, shame, strife, lack, bondage, and gloom, as is shown by several of the very passages referred to above, under (1) – (5), and by many others.

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GAP in Action• What the apostle is saying, therefore, here in Col. 1:12, is that the Father of his beloved Son Jesus Christ — hence, also our Father — has in his sovereign grace made the Colossians worthy of, and competent to receive, a share of the inheritance of the saints in the realm of salvation full and free. The further question, 的 s this realm present or future?� is not difficult to answer.

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GAP in Action• In principle the Colossians have already entered it. They have already been 鍍ransferred into the kingdom of the Son of his love� (Col. 1:13; cf. Eph. 2:13). The full possession, however, pertains to the future. It is 鍍 he hope that is laid up for them in the heavens� (Col. 1:15). From the Lord they will receive the reward, namely, the inheritance (Col. 3:24). See also Eph. 1:18; Phil. 3:20, 21; and cf. Heb. 3:7–4:11.

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GAP in Action• Paul prays — for it must be borne in mind that this is still part of the prayer — that for all this the Colossians may be constantly and joyfully thanking God.

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GAP in Action• Translation. By every enabling power being constantly strengthened in proportion to the manifested power of His glory resulting in every patience and forbearance with joy, constantly giving thanks to the Father who qualified you for the portion of the lot of the saints in the light.

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GAP in Action• Wuest, Kenneth S.: Wuest's Word Studies from the

Greek New Testament : For the English Reader. Grand Rapids : Eerdmans, 1997, c1984, S. Col 1:3

• Robertson, A.T.: Word Pictures in the New Testament. Oak Harbor : Logos Research Systems, 1997, S. Col 1:9

• Hendriksen, William ; Kistemaker, Simon J.: New Testament Commentary : Exposition of Colossians and Philemon. Grand Rapids : Baker Book House, 1953-2001 (New Testament Commentary 6), S. 54

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Filled with the Knowledge of His Will

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